Here is a reference to the grace that is shown the people in the giving of the temple and the light that it brings to Israel. But in the context of the Book of Ezra, this may also be a reference to the grace shown by God in giving Israel the Law, since the reading of the Law and the confession of the sin of the people on the basis of that reading is so important to this book. Another crucial reference is found in Jeremiah The famous passage about the new covenant vv.
Introducing the same passage with the phrase "at that time, " an echo of the beginning of the covenant passage in , God says that "the people who survive the sword will find grace in the desert; I will come to give rest to Israel.
The new covenant, of course, is a promise that God will be their God, and they will be his people, with the Law written upon their hearts and present in their minds, and the gracious promise that all God's people will know him.
From the least of them to the greatest, they will be forgiven their wickedness, and God will remember their sins no more. The New Testament. Grace in the New Testament is largely encompassed by the use of the word charis [ cavri" ]. While the idea of unmerited favor is found in some other places, the concept may be fairly restricted within the bounds of this article to the use of that term. It is worth noting that, though Jesus is never quoted as using the word charis [ cavri" ], his teaching is full of the unmerited favor of God.
Perhaps the parable of the prodigal son is the most obvious example. In that parable grace is extended to one who has no basis upon which to be shown that grace, other than the fact that he has asked in humility and repentance to be shown it.
Other parables demonstrate grace in the teaching of Jesus, perhaps most notably the parable of the laborers in he vineyard Matt and the parable of the great supper Luke While the idea of grace can be said to be largely a Pauline one, there are references to it in John and Luke as well. John describes Jesus as "full of grace and truth" and speaks of his people receiving grace upon grace from the fullness of his grace John In one of the most important theological statements about grace in Scripture, John says that the Law, a good thing, was given through Moses; the better things of grace and truth came through Jesus Christ John When we turn to the writings of Luke, we find that Jesus is described as having the grace of God upon him Luke and as growing in grace with God and man Luke Many more references to grace are found in the Book of Acts.
Luke makes a strong association between grace and power, especially in the early chapters ; ; Grace is found without qualifier and in the phrases "message of his grace" , "grace of God" , "grace of our Lord Jesus" , "grace of the Lord" The distinction between these phrases does not seem acute, and therefore the basic synonymity between them points to an intention on Luke's part to make a statement about the deity of Christ.
Again, these phrases often seemed to be linked with the power of God to create spiritual life and to sustain Christians. This grace is, as in the Old Testament passages, an unmerited favor, but now a new aspect of power in the Spirit has been added to it. The concept of grace is most prominently found in the New Testament in the epistles of Paul. The standard greeting in the Greek ancient world generally involved the verb charein.
This in itself is enough to note that Paul is thinking and not simply reacting as he writes his greeting. The fact that he sometimes uses grace in his benedictions as well, which clearly are intentional, indicates that his greetings are to be taken with some seriousness. For instance, the benediction in 1 Corinthians , coming just after his dramatic plea to the Lord to come, demonstrates a strong belief in the grace of God.
In the salutation of the letter , one gets a greeting that follows on from a strongly worded theological statement about sanctification and calling and that leads into a statement about grace in demonstrating the theological import Paul intends. A similar seriousness could be argued about the other salutations in Paul's letters. Overwhelmingly in the letters of Paul God is the subject of grace. He gives it freely and without merit. Hence the many different phrases connected with grace: the grace of God Rom , the grace of our Lord Jesus Christ 2 Cor , and the like.
Sometimes this is explicitly stated, as in Ephesians "to each one of us grace has been given as Christ apportioned it. Interestingly, Paul sometimes mentions the gift of grace from God using alongside it language that speaks of human responsibility. So in Romans , Paul speaks of "the grace God gave me to be a minister of Christ Jesus to the Gentiles, with the priestly duty of proclaiming the gospel of God.
This is even more clearly seen in Paul's self-defense in Galatians. In one of the most truly dialectic passages in Scripture, Paul proclaims that he has died, yet lives, yet not he but Christ lives, yet he lives in the body by faith.
He then argues that in living "by faith in the Son of God, who loved me and gave himself for me, " that he is not "setting aside the grace of God" Only an argument that Paul was too dependent upon works in his life would create the argument that he was not setting aside the grace of God in his understanding of the sanctified Christian life.
Grace can be such a forceful thought for Paul that he sometimes anthropomorphizes it. Hence, in 1 Corinthians , in the midst of an emotional defense of his apostleship despite the fact that he had persecuted the church of God, Paul says that he is what he is by the grace of God. He then goes on to compare himself to others who had worked among the community, the other apostles, and declares that he worked harder than all of them.
In order that this statement might not seem boastful, Paul follows it up by saying "yet not I, but the grace of God that was with me. In Ephesians Paul speaks of the "glorious grace" of God, which should garner our praise. Of course, once again, Paul is not expecting us to praise an abstract comment, but he is thinking of the grace of God working so mightily in his life that it becomes a metonymy for God. The highly rhetorical character of the passage in which this verse is found helps explain the power of this statement.
The point is that Paul was so saturated with the notion of grace in his writing that he thought of it as an essential, if not the essential attribute of God. Grace is most often associated in Paul with other terms having to do with salvation. We see it related to election Eph , to the gospel 2 Col ; Col , explicitly to justification Romans passim, esp. It is even used with the human subject in speaking of the collection for Jerusalem as a work of grace.
In connecting grace to election Paul sees God as electing us before the creation of the world for the purpose of holiness and blamelessness Eph He predestined us to be adopted as sons into the family of God Eph All of this elective work is so that we might "praise his glorious grace.
We can do nothing to deserve them. This is the essential connection also with the gospel. In one of Paul's passages about the suffering that a minister of Christ undergoes, he speaks of faith and continuing in ministry "because we know that the one who raised the Lord Jesus from the dead will also raise us with Jesus and present us with you in his presence" 2 Cor Paul sees this as the benefit of not only the Corinthians but also all who receive his ministry, so that "the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God.
Therefore we do not lose heart" vv. Grace thus renews Paul's inward spirit and assures him of glory in the afterlife vv. Hence, Paul's ministry is not one that he always does joyfully or motivated by his own power, but rather motivated by faith that God is working in the present and will reward him in the eschaton. In the same way, he links the grace of God with the gospel in Colossians Zion is mentioned times in the KJV Bible.
The word "grace" appears in the NIV Bible times. Jesus' birth was mentioned 50 times in the bible. The phrase 'body of Christ' is mentioned 16 times in the Bible. The word "heart" is mentioned times in the Bible. It is mentioned times in the bible. Total - The word "wedding" is mentioned 7 times in the bible The word "weddings" is not mentioned; then another variation of the word such as "marriage" is mentioned 19 times in the bible.
Barabbas was mentioned in the bible 10 or so times in the bible all in Mathew Mark Luke or John. Those words are not mentioned in the Bible. Log in. The Bible. Bible Statistics and History. New Testament. Study now. See Answer. Best Answer. In the King James version the word - grace - appears times the word - gracious - appears 31 times the word - graciously - appears 4 times and the word - disgrace - appears once.
Study guides. Old Testament 20 cards. A very important value of the Bible is that it. The Bible came primarily from. The Old Testament included the book of. What is known of the actual words of Jesus. New Testament 20 cards. The Protestant Reformation attempted to relate the bible to the. Jealousy and anger shorten life comes from. Slavery 21 cards. Some liberals even maintain that the God of the OT is harsh and vindictive but the God of the NT is tender and forgiving. Some people not liberals, but very misinformed think that OT believers were saved by keeping the law and NT believers are saved by grace through faith!
Of course these misapprehensions are not totally made up; there is much more of a gracious framework to the NT than to the OT. But God never changes; only His dealings change as conditions and times change.
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